AN ANSWER TO Mr Francis Cornwall's POSITIONS & INFERENCES, Concerning Dipping, Anabaptism, Antipaedobaptisme, Tithes, and Consecrated Churches. Wherein the English Ministry is vindicated from Anti-Christianisme, so deeply by him Charged upon them. Published in special reference to the good of Mr Cornwells misled Congregation. By Robert Whittle, Minister of the Word of God at East-Malling in KENT. Whereunto are annexed. The  Positions of Mr Francis Cornwell, ENTITLED, THE NEW TESTAMENT Ratified with the Blood of the Lord jesus, is the Magna Charta of Believers in Jesus the Christ dipped; by which they are justified to be no Heretics.  
London, Printed for W. H. and are to be sold by George Badger in S. Dunstan's Churchyard in Fleetstreet. 1646.   

An Answer to Mr. Francis Cornwells Positions and Inferences, etc.  
IT is an ordinary fault amongst carnal man, that when they have begotten children in their own Image, by their over-doting upon them, they make Idols of them: and that from self-love, and self-seeking; because they are persuaded, their children are like them, and themselves hope to be perpetuated in them: And certainly, this over-doting is more ordinary upon the Brats of men's own Brains, in which, though never so mean, whilst men, out of an overweening esteem, please themselves, they set them up for others also. If this were not true, in these our calies of so much spurious braine-brood, why should Mr. Cornwell have set up these lines, so like himself, in print, against me and my brethren, the English Ministry? He is not such a stranger, or so far distant from any of us, by him named, but that a private letter might easily have passed, & been sufficient, if not to have satisfied each other, yet to have expressed any of our parts, especially his or mine: but he overruns himself into print, and calls me after him. I must needs follow, to look upon, and try (according to his desire) what he hath set up.  
Concerning this subject, whereof I am now to treat, there hath been so much already spoken, even in these our times, by learned men, so every way satisfactory to unprejudiced Readers, that it may be accounted presumption and folly in me, so every way conscious to myself of mine own weakness, to think of putting pen to Paper: But that Master Cornwell, defying the Host of Israel, the English Ministry, which are the Chariots and Horsemen thereof steps forth and warily makes choice of one of the weakest to Combat with. I must answer the Challenge, as being particularly engaged, to satisfy the expectation, and setrle the minds of my people, and (if possible) to deliver a silly Lamb or twain from the paw of the Bear, or the jaws of the she though not subtle Fox, who goes about seeking whom he may beguile. Thus then trusting, that I am girded with the girdle of truth, and that God hath committed to me, with my Brethren, the Sword of the Spirit, which is mighty in Operation, Vincat veritas.  
By the superscription, he seems only to desire to justify himself, and those of his Sect from being Heretics, but in the sequel, flies upon, and condemns the whole English Ministry, for Antichristian, and denying Christ; two hard tasks for his weak hands to undertake: yet he adds fearful denunciations against us, and his best persuasions to draw us to them. As for the name of Heretic, whether or no it belong to Master Francis Cornwell, and those of his Sect must be tried, for hence is the quarrel, because I refused, and dissuaded others from his company, upon this ground, because he was an Heretic. And yet surely that is the Scriptures rule. Tit. 3. 10. A man that is an Heretic, after the first and second admoniti●●, reject, or avoid. I am ●●re Mr. Cornwell hath had his first and second admon●ion, both verbal, by the Tongues and Pens of the learned Masters of the Assemblies, Doctor Featly and others, whose words cannot but be as Goads and Nails fastened in him, Eccles. 12. 11. making him condemn him himself, Titus 3 11. As also, he hath had his admonition by the hand of Justice, and yet persists in his obstinacy even to the seducing and sub 〈…〉 soul's, creeping into houses, and leading captive silly women, laden 〈…〉ed away with divers lusts, &c Paul foretells of such before the 〈…〉 now they are come, we should not think it strange, 2 Tim. 3. 1. 6. This word Heretic, I find but once named in Scripture, and here we see it is with a charge of avoiding him; those therefore that use the company, and frequenc● the Congregations of Heretics, either out of unselednesse, or curiosity, walk contrary to the Scriptures rule, and do like the Gnat, play with the flame, and thrust their finger into the fire; for as w●e shall find all Heresy to be a fire, so this of Anabaptism, Wildfire, doing much mischief, and not easily quenched.  
I should be glad to hear that Master Cornwell and his followers, would prove themselves no Heretics, their only way to make it appear, is by reno●●●cing Anabaptism, and Antipaedobaptisime, how then should we embrace you, as the returned Prodigal, after your misspent Talents, and as the found sheep, after your so fare wander! But you have no cause to be angry with me, for calling Anabaptists Heretics; I gave them not that name, but only called them by that name, by which they are called and known to those that writ of them as Musculus and others: I might tell you also how they are called by Caloin, who was not mean instrument in the Church of God, fanatici & phrenetici, mad and frantic, as all other Heretics are, 1 Tim. 3. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
But I forbear, and will see what Master Cornwell can say for himself: I pass over his Superscription, wherein he thrusts himself into such a mist, that I can scarce see him; but we shall afterwards more plainly discover him.  
First, he lays down two Positions, as the foundation of his ensuing discourse, and from thence to conclude, that he and his Sect are no Heretics, as if Heretics could not profess two known truths, and yet be Heretics in respect of other truths.  
For the first; That there is no salvation for any, save in the Lord Jesur Christ only: He is rather an infidel than an Heretic, that being of understanding will not profess to believe it.  
For the second; That the new Testament is the last Will and Testament of Jesus the Christ, ratified with his own blood, and given to the Church of Believers in Jesus the Christ dipped, together with all the Promises, Ordinances, Privileges, and the inheritance therein bequeathed, (the Testator J●sus being dead) is now in force, to all Believers in Jesus Christ's dipped. And no men, nor powers, (by what name or title soever distinguished) under the penalty of Anathema Maranatha, (for not loving the Lord Jesus Christ) may add to it, or detract from it, lest they disannul the everlasting Testament of the Lord Jesus, which is to continue until Christ's second coming, to restore all things, Rev. 22. 19 Luke 22. 20 This Cup is the new Testament in my blood shed for you; viz. Believers in Jesus the Christ dipped.  
For the new Testament being in ●●rce, is not to be questioned amongst us, it is the undoubted Doctrine of the Church of England; And the Apostle tells us what that Testament is, Hebr. 8. 10, 11, 12. I will put my Laws in their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people etc. For Testament & Covenant here are both one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if you speak of the writings of the Evangelists and Apostles, which by a Metonymy, are commonly known by the name of the new Testament, we reverence and receive them all, we will be fare from adding to them, or detracting from them. but if you account our receiving the Moral Law and the Prophets, any adding to this new Testament, there we leave you to the Anabaptists your Brethren; who as Polanus tells us; are divided into two Sects, the modester reject the writings of the old Testament, the other reject the whole Scripture, both old and new Testament, and pretend immediate Revelation; you seem to incline to the former, but we do not make void the Law through faith, but we establish the Law. Rom. 3. 31. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone. Eph. 2. 20.  
But suppose both your Positions (as fare as you speak plain) granted, only with a reservation of something to be said concerning your affected Word Dipped, whether you refer it to Christ or Believers, where you impose a necessity of it to salvation, what will follow hereupon? That you are no Heretics? Nay in the very first consequence you draw from thence, you show yourself Heretical: For say you, First then, it will necessarily follow, that no man nor woman, according to the Scriptures of the new Testament. can be saved, except they believe in Jesus the Christ, and be dipped, Mark 16. 6. What? a necessity foe Baptism to salvation? So, that none can be saved without Baptism? the Text by you alleged doth not prove it, what then is this your assertion upon it, but an addition to it, and so a bringing yourself under your threatened Anathema? the Text threatens indeed Damnation to unbelievers, but not to the unbaptized. Neither will your following exception help you.  
Corcerning the salvation of the elect, (whom he will save in mystical Babylon, even in the darkest times of Popery and Superstition) we meddle not; say you.  
But how can you meddle with the Salvation of any, if not of the Elect, seeing salvation belongeth only to the elect? again, if you except only the elect, (whom he will save in mystical Babylon, even in the darkest times of Popery and superstition) what then shall become of the Elect, under the light of the Gospel? shall not the foundation of God stand sure for these, without man's putting to his helping hand to dip them? Shall their salvation depend upon that, which is in the power of man to give or deny? I should think it blasphemy in my se●● so to limit the power, or restrain the grace of God.  
Again, suppose you should convert one to be, and make profession, for matter of faith altogether as yourself, and that he should desire to be Dipped; if he should die (as it is possible he might) before you could dip him, were it impossible for him to be saved? It is an ucomfortable Doctrine to your poor Congregation, not any way warrantable by the Word of God: you must go to the Council of Trent for your Warrant, for this your necessity, and to Bellarmine, for arguments to uphold it, and then in pity to some poor souls. set up a Limbu●● or else it will down. The Apostle tells us, that we are justified by Faith, Rom ● 28. and saved through faith, Ephsians' 2. 8. Without annexing dipping, why then do you make Dipping, necessary to Salvation? for that without which a thing cannot be done is absolutely necessary to the doing of the thing, and of this kind you make dipping to Salvation.  
As for your second consequence, if you understand it, of men and women, distinguished from children, we account Faith and Baptism necessary for their admission and continuance in the communion of Saints: but because you afterward require a manifestation of the belief of their hearts, by the confession of their lips, and would, for want of this, exclude children from Baptism, and the Communion of Saints, we shall hereafter examme that more fully. Here you will have Baptised more properly Dipped; and so impose upon us a necessity of Dipping; which is the main thing wherewith you trouble ignorant people, That their Baptism, was no Baptism, because they were not dipped.  
The Question than is, whether Dipping be necessry in Baptism? which you and your followers much insist upon. First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Baptise, is of a larger signification, than, that it can be expressed by any one word, in any language, known either to you, or me, and therefore that word itself, borrowed from the Greeks is used in most languages. It signifies, as the Masters of the Greek tongue declare, as to Dip, and to die; so to wash, and to cleanse, by any appliction of water to the thing, or the thing to water, as sprinkiling or pouring on of Water, and of a larger extent even in Scripture Phrase, than all these; and therefore not to be restrained to your one word dipping. If so often as th● Word Baptising is used in Scripture, you should render it by dipping, you would make it ridiculous to your own Congregation, unless you had prepared them to swallow any thing upon your bare word. Do you think that the washing of Tables was by dipping? co●ld every house have a place fit to dip a Table in? yet it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baptism, Mark 7. 4. Let any indifferent reader judge, whether it were proper or fit, to render that Matth. 3. 11. He shall dip you with the Holy Ghost and with fire, which signified the Holy Ghosts coming upon them, Acts 1. 5. 8. being a fulfilling of that prophesy, Joel 2. 28. I will pour out my Spirit upon, etc. Acts 2. 3, 4. Acts 2. 16, 17. So that here you see by Bapti●ing is not meant dipping, but pouring upon; and so in Ba●tisme we pour water upon the child. Or that place, they were all Baptised to Moses in the Cloud, and in the Sea, ● 〈◊〉 10. 2. Will you render it dipped? When the Scripture tells us, that Israel went on dry ground through the midst of the Sea? Exod. 14. Or can it be imagined that they were dipped in the Cloud, when the Cloud was made a comfortable covering unto them? and it cannoto be conceived, how they were baptised in it, but by the sprinkling drops that fell from it?  
The Apostle tells us, Heb. 9 10. of divers Washings, or different Baptisms, yet all be there called Baptisms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If there be divers and different sorts of Baptisms, why do you restrain the word to one sort, and that of Dipping? The Apostle tells us, speaking of Baptism, Ephes. 5. 26. that Christ cleanseth his Church with the washing of Water by the Word; so that Baptism is here called by the general name of washing, which is done other ways as well as by Dipping, by any application of water to the thing, or the thing to water. The Author of Eclesiasticus, who was questionless well acquainted with the Ceremonies of the Hebrews and the language of the Greeks, calleth the sprinkling of the waer of Purification upon him that touched the dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baptisms from the dead, Ecclus. 34. 25. as Casaubon well observes. Yet we know that those Baptisms were by God's special appointment, but sprinklings, Num. 19 18. 20. The like manner of Purification had the Heathen both Greeks and Latins: So that the word doth not not signify Dipping only, but any Washing, by pouring on, or sprinklng of water. Neither can it be proved by Scripture, that ever the Sacrament of Baptism was administered by Dipping; no one word seemeth to make for it, although some urge john's Baptising of Jesus, or Philip's Baptising of the Eunuch, as for John's Baptising, the Phrase Baptising in Jordan implies Dipping, no more than Baptising in a Font or Basin, implies Dipping in a Font or Basin: and whereas it is said, Jesus went up out of the Water, the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is translated out of, signifies properly from; so that it is, went up from the water; which he might do without having been in the Water: And as for the Eunuch and Philip, they went down both into the water, and they came up out of the water, so they might do for any kind of washing, as to have water poured upon him as well as to be Dipped, and it is not probable that being in his journey he was provided. of  fit to be dipped in, and if he was to be stripped in the presence of others, that may seem an undecent manner of approaching to God's Ordinances, unless we will turn Adamites. For that instance, Acts 2. 41. of three thousand we read not of their going to any River, or place of Waters to be Dipped in, and it would have been a ha●d matter to have Dipped three thousand in one day, according to your manner: neither is it probable, that the Jailor, who at midnight was Bahtized, went forth of his house, or had in his house any conveniency for Dipping; so that for aught that can be collected from Scripture, Baptism may be administered by any washing of Water, Eph. 5. 26. either Dipping, or Sprinkling, or pouring on of water. As also, the thing signified in Baptism is as well expressed by other application of water, as by Dipping, as that the party Baptised is made partaker of the benefit of Christ's Bloodshed.  
The Apostle having showed, Heb. 9 13, 14. That the blood of Christ, which was fore-signified by those Legal Sprinklings, purgeth the conscience, exhorteth Cap. 10. 22. to draw near, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water; what sprinkling can this be, but of the blood of Christ? and what washing of water can, better than sprinkling, express, this sprinkling of Christ's blood, which we are Elected unto? 1 Pet. 1. 2. Elect unto obedience and sprinkling of the blood of Jesus Christ. So also Christians Heb. 12. 24. are come to Jesus the Mediator of the New Testament, and to the blood of sprinkling, that speaketh better things than that of Abel: which cannot be understood but of the blood of Jesus, and because it is called the blood of sprinkling, when he is called the Mediator of the new Covenant, the Sacrament of our admission into this Covenant, cannot better signify and seal unto us that blood of the Covenant, than by sprinkling: which also was fore-shewed by those Legal Sprinklings. When the people entered into Covenant with God, and promised obedience to what was written in the Book of the Covenant, Moses sprinkled the Blood of the Covenant upon the people: Exod. 24. 8. Also when Isaiah prophesied of the conversion of many Nations: Isa. 52. 15. he setteth it forth under that phrase of Sprinkling, He shall sprinkle many Nations: and how, can they be said to be sprinkled upon their conversion, but by the Seal of their admission, even Baptism administered unto them upon their conversion, in many Nations by Sprinkling? Not that I account Sprinkling necessary, or Dipping unlawful in Baptism, if this were the only difference, we should quickly be reconciled; any decent manner of applying and washing with water, is indifferent to signify the application of the benefit of Christ's blood to the party baptised. And if it could be proved that Baptism was administered by Dipping in the Apostles time, yet it would not follow that the Church were therefore necessarily tied to that particular in the administration, being no Precept for it, more than for any other kind of washing: bare Example without Precept bindeth not; we have Christ's example for administering the Communion with unleavened bread, after Supper, and in a upper Chamber; yet none will say we are bound to follow his example in these particulars, because there is no Precept for them. Thus supposing that Mr Cornewell hath laid a good foundation in his positions, yet it appears by his Hay and Stubble, that he hath built upon it, that he hath forgotten the Apostles Counsel, 1 Cor. 3. 10. Let every man take heed how he buildeth thereupon.  
Now he gins to set up something against me and my Brethren to fight against: He hopes it will appear that Believers in Jesus the Christ Dipped, are no Heretics as Mr Whittle and his Brethren do affirm in public they are: Certainly, his extreme weakness cannot but appear, in placing me so weak and unworthy, in the front of my so much worthier Brethren: but where, and when did ever any of us affirm in public this indefinite proposition thus indefinitely? which may bear the force of an Universal, which none of us will affirm, that all Believers are Heretics; but if you will lay it as a particular, that some which profess themselves Believers in Jesus Christ are Heretics: that will appear too true; there are more Articles of the Christian faith than one or two to be believed, to keep us from Heresy.  
I approve of M. Cornwall's profession of his faith in Christ, as fare as he goeth without making mis-application of it, in too much restraining the subject of Baptism one way (of which hereafter) and too much enlarging it another way; that voice of the Gospel, Acts 2. 38. Be baptised in the name of Jesus: belongeth as a Precept only to those which have not as yet been baptised, but if Mr Corne. shall extend it, to those that have been already baptised, then there will be no end of re-re-rebaptizing, but so oft as they hear this voice, Be baptised, they must be baptised again, till they turn Hemerobaptists: Therefore it cannot be (as he pretendeth) the love of Christ, but the ignorance of the will of Christ, and a blind zeal, which constained him to arise and be baptised, after he had been before baptised.  
When the Israelites murmured at their Manna, and called it light bread, the Lord sent fiery serpents among them, which stung many of them, even unto death, Num. 21. 5, 6. These things were types of us, 1 Cor. 10. 6. When many therefore amongst us were not content with the ordinary food of their souls, the Word sincerely preached, sound Doctrine, 2 Tim. 4. 3. unless after their lusts, they might have quails, some novelties, some new opinions, to feed their humours withal, God hath sent fiery serpents also to sting them, even given them over to an headstrong, headlong, fiery, blind zeal, whence have sprung so many heresies, even now in these days of Reformation; yet my hope is, that as God appointed a brazen Serpent for their cure, so God will give to these, eyes to look up, unto the shining firmness and stability of him who is so lifted up, and exalted in the preaching of the Gospel, that they may be healed.  
Master Cornewell proceeds from the profession of his faith, to the condemning of others, but a bad manifestation of the truth of his faith, which should work by love; he accuseth the English Ministry, without any exception, of Anti-Christianisme, in denying Christ in all his Royal Offices. D. Featly calls the Author of his former Book, a brazenfaced Author, and with what face can he lay this accusation against the whole English Ministry? By the hearing of some of them, his faith was wrought in him, if he have any, and that might be a sufficient Seal of their Ministry to him: but this accusation is like a Chancery Bill, wherein he lays many and great things to our charge, and can scarcely prove any of the least of them.  
First, he accuseth us, that we deny Christ to be come in the flesh, because we hold up some part of the Ceremonial Law, which Christ by his death hath abolished, as Tithes, Temples, etc. Here we deny that we hold up any part of the Ceremonial Law, which Christ by his death hath abolished: your instances cannot prove it: they are but of two sorts, either those which concern the maintenance of the Ministry, or the places of public worship. As for the maintenance of the Ministry, we claim and receive it by the Law of the Land, grounded upon the Word of God, even the Word of the New Testament, as appears by many places and therefore a just and Christian Law: It is called 1 Cor. 9 14. an Ordinance of the Lord; The Lord hath ordained that they which preach the Gospel, should live of the Gospel. The Apostle in that Chapter useth many Arguments, even from God himself, to confirm the equity of it; And shall men which profess themselves the servants of that God, dare to speak against that which God hath ordained, and so pleads for? Neither are our Tithes and Offerings any part of the Ceremonial Law: Our Offerings are in lieu of Personal Tithes, and so all are but Tithes, the right whereof belonged to the Judicial Law, as the right of inheritance of all the other Tribe●s, so Tithes being the right of Lovies inheritance: Now the Judicial Law remaineth still in force concerning the substance and end of it: as that public peace be preserved, that the good be defended, the wicked punished, and every man's right maintained, by them to whom the sword is committed: And if you will affirm that Tithes were a part of the Ceremonial Law and so abolished by Christ, you must then show how they were shadows, and whereof they were types, that Christ hath abolished them. As for Ministers living upon the Gospel, you cannot in plain terms deny that, without open rebellion against Christ; and if Christ have not appointed how this livelihood should arise, doth it not necessarily follow, that it is left to the judical power under which we live? which is God's Ordinance, Rom. 13. 2. and whosoever resisteth that power, resisteth the Ordinance of God. And whereas you are so much displeased with paying of Tithes, do but consider that which you cannot but know, that before the giving of the Law, Tithes were paid to Melchizedek Gen. 14. 20. in his Priesthood: And though we challenge Tithes as our right, only by that judicial Law, whereby every man's right is, or aught to be maintained; yet you will never be able to show that any one thing is abolished, which belong to the order of Melchizedeck; which order is for ever confirmed in Christ: Heb. 7. 17. Again, the payment of Tithes is confirmed by Christ himself, being come is the flesh: Matth. 23. 23. And therefore it is not any denial that he is come in the flesh, as you blindly, and therefore boldly assirme,  
And why may not that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so, 1 Cor. 9 14. signify the manner how the Ministers should live upon the Gospel? even as the Levites did, which was by Tithes?  
Neither think that I thus plead for Tithes, because of the greatness of my living, or for the love of Money, whereof you afterwards accuse us: It is a subject upon which (to my best memory) I never yet pleaded in the Pulpit, though justly I might, and having lived now nineteen years in a Congregation of many hundred people, I never yet sued, or any way troubled any one of my Congregation for Tithes, or any other deuce, although my small livelihood that way, hath come in only by small Tithes; yet I know not what distractions may arise from such as you, sowing your seeds of distractions amongst them which formerly lived in peace and love; And if any shall hereafter refuse to pay to their painful Pastors their accustomed deuce, they may justly be suspected to have tasted too deep of your wild Gourd Pottage, wherewith your Auditors are so swollen in themselves, and against the Ministry, and cannot perceive death in the Pot, because they are not of the Sons of the Prophets: But all that I have said, is to vindicate from your so false and horrible calumny of denying Christ to be come in the flesh, both the Ministry in receiving Tithes, and the Magistracy in making and maintaining a Law, for the paying of the same, for through the Ministry you strike at the Magistracy: but it is a plausible Doctrine to the multitude, with whom you strive to prevail, first cry down Tithes, under the name of the Ceremonial Law, then from Christian Liberty cry down all Law, then from wresting the Apostles words, 1 Cor. 3. 21. Plead your general right, scrie All things are yours, and so seize upon them; it is the course which your Brethren in Germany steered before you, you cannot deny it.  
The next thing that offends you is our Temples, (as you call them) Consecrated places for Worship, and ministering in our consecrated places; but why do, you not call them by their usual names, our Churches, or those names by which you teach your Disciples to call them our steeple-houses? these are your eye sore●, you cannot look upon them without offence taken, though none given: you cannot pass by them in your mad humour, without snapping at them: if you like your chimney corners better, or if you think your Barns and Hogsties as good, (as some of you are not ashamed to affirm) please yourselves in your choice, and let us alone with ours, let us not envy one another: But why not consecrated places for the Worship of God? let but your followers know, that by consecrated places we mean no more, but places sanctified to us for our coming together for the Worship of God, and they shall quickly discover you; Are not all things sanctified unto us by the Word of God and Prayer? 1 Timothy 4, 5. and we acknowledge no other Holiness in these, no inherent Holiness, but only a relative Holiness, in respect of that use for which they are set apart, even the public Worship of God: do we not usually call those places profane, which are as the public Schools and Stages of profaneness? why then may we not as well call those places holy, which are set apart for the public teaching, and practice of the duties of holiness? why was that place holy where Moses stood, where Jacob slept, but because God manifested himself there? And where doth God now so manifest himself as in the public dispensation of his Ordinances? are not then these places sanctified unto us for this use? you think it decent in your private house, to have one room set apart of the dressing of your meat, another for the eating of it, and another for lodging; and is it not as decent to have one room set apart for the public Worship of God, one house in a whole Parish? I confess I should account that man but profane, who having built him a dwelling house, would not pray to God to bless and san 〈…〉 to him and his, for that use for which it was built: and shall any man co 〈…〉 ●uch an height of profaneness, as not to think that house to be sanctified unto us by the Word and Prayer, which is set apart for the Worship of God? for we account not of their Consecrations by Holy Water and Popish Exorcisms. If you be offended with these places, because they were before profaned by Idolatrous and superstitious Worship, consider that if they be not now capable of holiness, neither were they before capable of profanation, nor are they any longer holy or profane, but in and for their use and abuse.  
But how come you to be angry with our word Church? surely, if you knew but the signification of the word, you could not wonder that the people of God, and the house set apart for those people to meet in, for the Worship of God, should be fitly called by that one name Church, or kirk, which cometh of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies no more but the Lords, or the Lord's house, now whereas the eart 〈…〉 Lords, and all that is th' 〈…〉 will you not allow him a house to be called his? not where he may dwell, 〈◊〉 where his servants in whom he dwells may meet to serve him, where his na●● may be publicly called upon? If you make our Churches a part of the Ceremonial Law, take heed you do not make all decency and order, and all circumstances of Worship Ceremonial, and so bring in disorder and confusion.  
Thus I hope it will appear to any indifferent Reader, that we deny not Christ to be come in the flesh, by having places set apart to us for the Worship of God, or by living upon the Gospel, when we Preach the Gospel: do not you rather prove yourselves worse than the Heathen? they never denied a place of Worship, even to their Idols.  
And do not you plead for them that are given to filthy lucre, in denying a centaine livelihood to them that preach the Gospel? and if yourself be a Minister of England, do you not throw dirt in your own face, when without exception, you thu● condemn the whole English Ministry? but I forbear, because may be you do it ignorantly, I hope this will ere long be your excuse.  
He proceeds to accuse us for denying Christ in all his Offices, That we 〈◊〉 him to be our anointed Priest and Prophet, in holding up Infant-Baptisme; and that we deny him to be our King, because we are not dipped: with many other absurdities and false accusations, only charged upon us, and not any way proved. The Apostle commandeth, not to receeve an accusation against an Elder, under two or three witnesses: 1 Tim. 5. ●19. Surely then he walks contrary to the Apostles 〈◊〉, which lays so many and grievous accusations against all the Elders of a whole Nationall Church, without any proof.  
He accuseth us, for holding and teaching that Beleever-Infants have ● right to heaven, by a fleshly Covenant. But when did we ever affirm this? where did we ever teach this Doctrine? It is only the Covenant of Grace that entitleth us to that Kingdom, not a fleshly Covenant: this we hold, this we teach.  
And as for your explication of your accusation, namely, the promise of life in Christ, belongeth to the Believer and his Seed, and the Seed and Posterity of all the faithful borne within the Church, have by their birth an interest into the Covenant of Grace, and a right to the Seal of it; we teach no more hereof, 〈◊〉 what the Scripture teacheth. The Apostle Acts 2. 39 when he exhorts them all to be baptised, brings in this as a reason, because the Promise is made to you and to your children, therefore we teach, that the Promise which should bring 〈◊〉 Baptism, belongs to the faithful and their seed; the Covenant of Grace being the same with the faithful now, in respect of the substance of it, that it was with Abraham, Gen. 17. 7. Even that everlasting Covenant, To be a God unto thee, and to thy seed after thee. This was the Covenant confirmed of God in Christ, Gal. 3. 16, 17. Looking upon all that are in Christ as one: ver. 16. This Covenant was not disannulled by the Law: ver. 17. either by the giving of the Law, or by the taking away the Ceremonial part of the said Law by the death of Christ: and the Apostle tells us plainly, that all that are in Christ are one in him, and Abraham's seed and heirs according to the Promise: Gal. 3. 28, 29. So that you must either exclude the Children of Believers from Christ, or give them the same interest in Christ with their Parents, and so to be in Covenant with God in Christ, and to have a right to the Seal of the Covenant: neither do I affirm this to be any fleshly privilege that gives this right, but the promise of God of his free grace, to be a God to them and their seed, to show mercy to thousands. For if the root be holy so are the branches, Rom. 11. 16. therefore we account the Children of believing Parents holy, 1 Cor. 7. 14. with a federal holiness, and that from hence, that God's Covenant is to them and their seed. The Covenant therefore belonging unto them, I see no reason why they should be denied the initial Seal thereof, to seal unto them the Privileges of the same.  
Neither doth that which our Saviour speaketh to Nicodemus, any way make against it, but much for it. That which is borne of the flesh is flesh, and that which is born of the spirit is spirit, marvel not that I say unto you, that you must be born again Joh. 3. 6, 7. & v. 3. except a man be borne again, he cannot see the Kingdom of God. Our Saviour would give Nicodemus & us to understand, that we must take heed that we content not ourselves in an outside profession, which the Apostle calls, having confidence in the flesh, Phil. 3. 3. where the Apostle reckons up Circumcision, as the first part of the flesh, v. 5. and yet we know, that was the Seal of the Covenant of Grace, which God made with Abraham and his Seed. As Paul durst not, so Nicodemus and we must not rest in the outward Ordinance, but in and through these we must look, at and for, the work of God's Spirit in our hearts. To be borne of the flesh, even to have Abraham for their Father, which the Jews so much rested upon, did but privilege the Jews with the privileges of a visible Church, which though great, Rom. 9 4. A● Adoption, and the glory, and Covenants, whereupon they are called the children of the Kingdom, Matth. 8. 1. though to be cast out, the Children of the Covenant, Acts 3. 25. though many of them believed not. And the children of God, Gen 6. 1. Deut. 14. 1. though with many of them God was not well pleased; as Paul calls all them of the Churches of Galatia, Gal. 3. 26. Ye are all the Children of God by faith in Christ Jesus, though we cannot conceive, but that there might be some Hypocrites in those Churches: yet as there was, and is, the outward part of the Seal of the Covenant, and the Inward; the outward, Circumcision of the flesh, and washing with Water: the inward, Circumcision of the heart and Regeneration; so there are the outward Privileges of the Covenant, and the inward: The outward belonging to all that are within the face of the outward visible Church, as to have God's name put upon them, to be called his people, and to partake of his Ordinances, which are the means of Salvation: The inward belonging only to the mystical body of Christ quickened by his Spirit; and lest we should content ourselves in, and rest upon the outward, our Saviour shows us the necessity of being partakers of the inward part, in the work of Regeneration. Now whereas all were corrupt and lost in Adam, as well children as others, and flesh and blood cannot enter into the Kingdom of Heaven, there is required, for the salvation of children, the renewing of their nature, by the secret work of the Spirit of God in them, these beginnings of the Kingdom of heaven, being in them, like a grain of Mustardseed sown in the earth, which when it is sown, cannot be seen or found, by them that 〈◊〉 say where is it? or how shall it grow? yet he that hath sown it, know it i● there, and though for some time it lie hid, yet in due time it shall grow up, ●nd bring forth fruit: so are the beginnings of grace in Infants; therefore they aught not to be denied that Seal, which Christ appointed to be set to that grace, which his spirit worketh in regenerating and renewing them, Baptism being the lav●● of Regeneration. If the Papists should hear you urge this place against the Baptism of Infants, they would laugh at you, as being the main place by which Bellarmine and others use to prove the necessity of their Baptism: and many reverend Divines have seen and declared a great force in these words 〈◊〉 Baptism, but never any could see any thing in them against it, as f●rre as ever I could either read, or any way learn. The Spirit of God moving upon these waters of Baptism in this new Creation, or work of Regeneration, as he move● upon the waters at the first Creation; until God create light in us, freeing us from the powers of darkness, wherein we are by nature; therefore in this particular hold your peace, unless you would be ridiculous: We affirm not, that generation can bring our Children to heaven, being all by nature the children of wrath, but that the Infants of Believers are the Children of the Kingdom & of the Covenant, though many of them may be cast out, yet they are within the Covenant, as the Children of the Jews were, to be partakers of all the outward visible privileges of the Church; and many of them; even of the Infants of Believers, are ingraffed into Christ; and shall grow up in him to everlasting life: this is not to deny Christ our anointed Priest; but for any to deny unto Infants, the benefit of the Covenant, which is ratified to all that are in Christ, by his blood; this is as fare as I conceive, to deny Christ to be the anointed Priests for infants, therefore take heed lest judging others, you condemn yourself.  
Your next accusation, is, that we deny Jesus the Christ to be our anointed Prophet, whom we ought to hear in all things, who (say you) teacheth, that none are the subject of Baptism, but such as manifest the belief of their hearts; by the confession of their lips, and repent of their dead works, yet we baptise, or (as you say) rather rantize Infants, that cannot confess their faith, nor manifest their repentance.  
But where doth Christ teach this which you affirm of him? take heed you be not found a false Witness against Christ, you produce for your evidence, Acts 8. 38. the Eunuches example: if Christ teach this your Doctrine in this place, it is either in direct Words, or by Consequenc: In direct Words it is not, the Words being only a declaration of matter of Fact; and not doctrinal, let us see therefore if it may be collected by consequence: and because you have not laid your consequence, I will lay it for you as strongly as I can. The Eunuch was baptised upon confession of his faith required of him, therefore none must be baptised, but such as make confession of their faith: I shall show you the strength of this consequence, by another of the like nature: A Father had two sons, the one grown up, the other an infant; the elder asks his Father for food; his father answers, if he will work he shall have food; thus the elder upon his profession to work required of him, receives food; doth it follow, that therefore the Infant must receive no food, because he doth not make profession that he will work? this consequence is as strong as yours can be, and somewhat stronger, because this is backed with a Precept, (which yours l●cks) 2 Thes. 3. 10. if any would not work, neither should he ●ate; but you can not where ●●●d, If any profess not his faith, let him not be baptised. The like may be said concer●ing repentance: Act. 2. 38. As for rantizing or sprinkling, I suppose I have already cleared it, that that is baptising.  
It seems this is all you have to say against Paedobaptism for the prefers, till afterwards in the close, where I shall find you out: only you are offended with Mr Bright, and Mr A●iston for preaching: That though there be no command from Christ, for baptising Infants, yet there is no command against it, therefore they may baptise them. I know not whether this was their Doctrine or not, but I believe none of them would teach, or grant, that Christ gave no command no for it: you have this but by heard-say, from some ignorant others: but that there is command against it, therefore they may baptise them, this Argument was used by 〈◊〉 and others, with whom Mr Corn is not worthy nor able to contests Infant's sun● baptizandi quia unsquam prohibeture the strength of which reason, depends upon the perfection and sufficiency of the Scripture, that it contains all things necessary both for knowledge and practice, either in particulars or generals, either directly, or by consequence, therefore nothing is unlawful but therein forbidden, nothing necessary either to be known or done, but therein is revealed and commanded, either you must confess this, or with the Papists, bring in your unwritten traditions, and set up their authority upon that Tense of the Scriptures insufficiency.  
As for your application well may your soul be sadded at the consideration of the the place by you alleged: Deut. 18. 20 if you do but truly lay to heart, that in this very point, you speak that in the name of the Lord, which he hath not commanded you to speak, when you to say that Christ teacheth, that none are the subject of Baptisms, but such as manifest the belief of their hearts by the confession of their lips; Christ never taught this, you never learned it of him, and yet you teach it: do you herein make Christ your anointed Prophet? look to it.  
In the next place, you fly upon us for denying Christ to be our anointed King, and so for open rebellion against him: and all because we will not be dipped: we acknowledge but one Baptism, In the name of the Father, and of the Son, and of the Holy Ghost, with which we have been already baptised in our Infancy: and whosoever shall despise that Baptism: wherein he was then sprinkled, or any way washed with the blood of the Covenant, doth he not tread under foot the Son of God, and count the blood of the Covenant wherewith he was sanctified, an unholy thing? and doth he not come near unto offering despite to the Spirit of Grace, Heb. 10. 2●. which offered unto him Grace in that initial Seal, and he esteem it not? but we have no such custom, nor the Churches of God; yet I hope you may obtain mercy because you do it ignorantly, unless this ignorance that is in you proceed from the hardness of your heart: Eph 〈…〉. 4. 18 As for your charge of persecution, you can neither tell when, not whom in particular we have ever yet persecuted, and I suppose our Negative may pass as well as your Affirmative: if you account our walking contrary to all men, (which you would fasten upon us) any part of persecution, let any that is impartial judge whether we, which maintain our Union and Communion with all the Churches of God, or you and your Sect, which separate from them all, walk more contrary. But many times, they that are themselves most guilty, think to excuse themselves by accusing others, Ahab is ready to charge the Prophet for troubling Israel, when it was himself and his father house.  
He proceeds to a relation of his reading concerning the Testaments; He reads but of one, whereof, the former made, and to be observed by the circumcised people in their generations, until the time of Reformation: now if he understand the Books of the Old Testament, Moses and the Prophets, that they were to be observed only by the circumcised people, and only till the coming of Christ, he will thereby prove himself Heretical: Rom. 3. 31. Ephes. 2. 20. but if he understand by Testament, the Covenant which God made with his people, than he may read of the Covenant which God made with Noah and his seed after him: Gen. 9 9 the Covenant which he made with Abraham and his seed: Gen. 17. 7. the Covenant which God made with his people Israel, when he took them by the hand, to bring them out of the Land of Egypt; Jer. 31. 32. And the new Covenant, promised to the house of Israel, and the house of Judah: Jer. 31. 31. Which is that new Testament, under which we now are: Heb. 8. 8. Heb. 9: 15. Now than if Mr Cornewell have read the Scriptures, he hath read of more Covenants than two, or must acknowledge some of these Covenants to be one and the same: and from which of these Covenants can it be collected, that the Seal of the Covenant doth not belong to Children with their Parents? doth not the form of them all run, to them and their seed, the Children of Israel, the house, without any exception of children? And seeing he must needs have one lash more at Infant-baptisme, he takes it from a distinction of I know not whom, as if there were one promise for the Father, and another for the Seed, whereas we teach, that the same Promise belongeth to the one and the other, both the Father and his seed included in that one promise of the Covenant, I will be thy God, and the God of thy seed.  
And whereas Mr. Cornewell lays it down as a ground, that only the Circumcised Israelites should keep the Passeover, his collection from hence surely is most false, that hence the Covenant of circumcision was given at once to Abraham, and all borne in his house, and bought with his money: surely it was not hence, that Abraham was circumcised, that he should eat the Passeover, which was not instituted in many years after Abraham's death: And whereas he urgeth one way for admittance of the father and his seed, from hence, that Abraham and all his were circumcised the same day, doth this make any thing against the baptising of children, when their Parents are baptised? let any indifferent Reader judge if this doth not make for the admission of children with their Parents, as we affirm?  
In the last place he urgeth the Baptism of Infants to be contrary to our Covenant, to oppose all Popery and Popish Innovations, and so will make this a Popish innovation. Where, first let him remember, that we are as well tied by Covenant, to endeavour the extirpation of all Heresy and Schism, and let him first clear himself of these, before he accuse us of the other: but let us see how he will prove this to be a Popish Innovation. He tells us, we join with the Apostate Fidus, and the Council of the 66 Bishops in the days of Cyprian. If Fidus were alive to answer for himself, he would return to Mr. Cornwell the name of Apostate, and content himself with his old name Fidus, by which he hath been known these 1400 years; and whereas the title of Priest is cast upon him, as a reproach, it is no other than Presbyter sotranslated by Mr. Cornwell; and if it be accounted an Innovation, to join with 66 Bishops, and that glorious Martyr Cyprian, faithful Pastors assembled together in the Primitive times, and that in the received doctrine and practice of the Church of God, continued from the Apostles, (as Origan and Augustin witness concerning the Baptism of Infants) which hath so good warrant from the word of God against a Sect sprung up within less the one hundred and thirty years, first spread by St●rkins in Germany; if (I say) to join with these, in this, be Innovation, then let us be accounted Covenant-breakers.  
But let Mr. Cornwell, or his adherents show, when ever in the Primitive times the Baptism of Children was not in practice in the Primitive Church, or else no body of a sound mind can believe it to be an Innovation.  
The question from Fidus to Cyprian was, not whether Infants were to be baptised, or not, but whether or no they were to be baptised before the eighth day, because Baptism succeeded in the room of Circumcision. To this, Cyprian with 66. Bishops assembled together, answered in his eighth Epist. lib. 3. Quantum ad causam infantium pertinet, quos dixisti●intra secundum vel tertium diem, quo ●atisunt constitutos baptizari non oportere, & considerandam legem esse circumcisionis antique; 〈◊〉 ●ntra octavum ●iant, cum qui natus est, baptizandum & sanctificandum non put 〈◊〉, long●aliudin concilio nostro omnibus visum est: in hoc enim quod tu putaba● esse faciandum, ne●o consensit, & a Baptismo & gratia prohiberi non debet infans receus natus. None agreed to the not baptising of Infants, but were all of another mind, even that children, though newly borne, were not to be kep● from Baptism. This was then the Doctrine and practice of the Church, and how can you have the face to affirm, that it was left arbitrary, till in the time of 〈◊〉 the third, it was ratified by a Deor●● under the penalty of Excommunication: you ha●● been already lashed, for 〈◊〉, and dare you persist? you cannot but know that this is a mere falsehood of your own invention, if you do but open your eyes, and look into any Antiquity, but you think none of your Congregation can discover it, then do matter. Innocent the third lived about the year 1198● Math. Palmerii 〈◊〉 & 〈◊〉 〈◊〉, You have taken a leap of above 900 years to join Cyprian and Innocent together.  
When you say, By this Act of Fidus, and the Council of 66. Bishops, and the Decree of Innocen●ius the third, the Nationall Churches have trodden the holy City of Believers in Jesus Christ dipped, under fo●t 〈◊〉 42 Months, which reckoning a day for a year, may 〈…〉 1260 years, Rev. ●1. 2. From whence do you take your Computations of 〈◊〉 1260 years? if from Cyprian it will amount to more by above one hundred and thirty years, if from Innocent, not 〈◊〉 so much by above 800 years, and you cannot reckon from Fidus or Cyprians time, for yourself confess that in their time, and a long season after, until Innocent the third, baptising of infants was held an arbitrary thing, and therefore that was no trampling of any under foot; for if arbitrary, all had their liberty; therefore your account must be from Innocent the third, whom you give us both in Figures and words at length, lest any should think you were mistaken: and here sure you come short of your reckoning above 800 years: will you not confess yourself here at fault? tell your Congregation you were mistaken, and let them for other things trust you accordingly.  
But let us see if it were left arbitrary till Innocent the thirds time. I suppose you know, that the Decrees of Counsels were so binding, that they left nothing arbitrary which they bond under the penalty of Anathema, you may find a Decree in the Milevitan Council many hundred years before Innocent the third, Quicunque parvulos recentes ab uteris matrum Baptizandos negat Anathema 〈◊〉 Whosoever denyeth Children to be Baptised, as soon as they are borne, let him be Anathema. Was this to leave it arbitrary? And if it had been Arbitrary, yet from thence it appears, that it was the practice of the Church in those Primitive times, even whilst under Persecution, neither can Mr. Cornwell or any other show when ever the Baptising of Infants was not in practice in the Church of God.  
And whereas he requires Actual faith and repentance, as necessary to Baptism, he cannot but know that faith and repentance are as necessarily required in Scripture phrase to justification and salvation, as to Baptism, Luke 13. 3. Except ye repent ye shall all likewise perish, Rom. 3. 28. A man is justified by faith, Mark 16. 16. He that believeth not shall be damned. Now if the want of Actual faith and repentance, (even in the judgements of Antipad●baptists themselves) do not debar Children from justification and salvation, why should it debar them from Baptism? And seeing that the blessing of Abraham is come upon the Gentiles even the Covenant of grace, which God made with Abraham, not abrogated, Gal. 3. 15. 17. but continued and confirmed to all that are in Christ as Abraham's seed, verse twenty ninth; For that Covenant or Testament which the Apostle speaks of as the old Testament abrogated, was not in reference to the Covenant made with Abraham, which was the essential Covenant of Grace, but in reference to that Covenant which he made with the Israelites, when he took them by the hand to lead them out of the Land of Egypt, as appears, Heb. 8. 8, 9, 13. which as the same Apostle explaining himself, tells us, stood in meats and drinks, and divers washings, and carnal Ordinances, Heb. 9 10. Which were outward Ordinances annexed to the Covenant, for its manner of Administration, yet called by the name of the Covenant, even as Circumcision also is called the Covenant, though but a Sign or Seal of the Covenant, by a Metonymy of the Adjunct: these outward Adjuncts are only abrogated, as it stood only in these: but the substance, I will be thy God, and the God of thy seed, continues still firm: God then having ordained a Law, that Children should be within the Covenant, and have the initial Seal of the Covenant, Gen. 17. let them show where the Law is repealed, that Children may not have the initial Seal, as well now under the Gospel, as under the Law; unless Children be by the coming of Christ debarred from some manifestation of God's grace to them, which before they were partakers of, as to be members of the Church, and to have the initial Seal of the Covenant, which Baptism is to us, as Circumcision was to them, even a Seal of the righteousness of faith, Rom 4. 11. Baptism succeeding in stead of Circumcision, Col. 2. 11, 12. where the Apostle tells them, they are complete in Christ, not wanting Circumcision, being Baptised, as is to be collected from that place. As also Children belong to the kingdom of God, Luk. 18. 16. & how can we let them come to Christ, but by Baptism? So likewise the children of Believers are holy, 1 Cor. 7. 14. and the promise belongs to them, Acts 2. 39 and they were Typically baptised in the Cloud, and in the red sea, 1 Cor. 10. 2. and we have Christ's command for Baptising all Nations, Matth. 28. 19 And the Apostles examples for Baptising whole Families, without any exception of children, which are a great part of a Nation and Family, and not one word in Scripture against the Baptising of children; therefore I can see no reason, why Children should not be Baptised; and whosoever shall despise that Baptism, which they received in their Infancy, despise the Blood of Christ, which was therein offered unto them; and unless they repent of their heinous sin, they may justly fear, that God hath given them over to strong delusions, and have great need to pray, as we shall be ready to pray for them, that if it be possible, this their wickedness may be forgiven them, that they may return from their wander, and come home to that great Shepherd, into his own Fold, to hold the unity of the Spirit in the bond of Peace and love; to the praise of the glory of God's Grace.   

The New Testament ratified with the blood of the Lord jesus, is the Magna Charta of believers in jesus the Christ dipped; by which they are justified to be no Heretics.  
Certain Positions subscribed by Francis Cornwell, a believer in Jesus Christ dipped; to be tried by the Doctrine of Christ, whether they be Heretical, yea or nay.  
Position 1.  
THat there is no salvation for any man or woman, save in the Lord Jesus Christ only, Act. 4. 12. There is salvation in none other. For there is none other name under Heaven given among men, whereby we must be saved.  
2. That the New Testament is the last Will and Testament of Jesus the Christ, ratified with his own blood, and given to the Church of believers, in Jesus the Christ dipped, together with all the promises, ordinances, privileges, and the inheritance therein bequeathed, (the Testator Jesus being dead) is now in force to all believers in Jesus Christ dipped. And no men, nor powers, (by what name or title soever distinguished) under the penalty of an Anathema Marana●ha, (for not loving the Lord Jesus Christ) may add to is, o● 〈◊〉 from it; lest they disannul the everlasting Testament of the Lord Jesus, which is to continue until Christ's second coming to restore all things, Rev. 22. 19 Luk. 22. 20. This Cup is the New Testament in my bloodshed for you, viz. believers in Jesus the Christ dipped.  
These Positions being granted, which I cannot see how otherwise under the penalty of a curse they can be denied;  
First then, it will necessarily follow, That no man, nor woman, according to the Scriptures, of the New Testament, can be saved, except they believe in Jesus the Christ, and be dipped, Mark. 16. 16.  
He that believeth (in Jesus the Christ) and is dipped, shall be saved. But he that believeth not (viz. in the Christ) is damned; because there is salvation in none other, Mark. 16. 16.  
Concerning the salvation of the elect (whom he will save in mystical Babylon, even in the darkest times of Popery and Superstition;) we meddle not with: because secret things belong to God; and revealed things contained in the inspired Scriptures of the New Testament, belong to us.  
Secondly, no man, nor woman, is a fit subject to be admitted into the Church of believers in Jesus Christ, to continue in the Apostles-Doctrine, and fellowship, in breaking of bread and prayer, according to the Scripture-record of the New Testament; unless he or she believe in Jesus the Christ, and be baptised: or, more properly in English, dipped, Act. 2. 41. They which gladly received his word, were dipped, and the same day were added to them, (viz. the congregation of Christ gathered, consisting of an 120 persons in one place, both of men and women, Act. 1. 4, 15.) about 3000 souls. And they continued steadfastly in the Apostles doctrine, and fellowship in breaking of bread an● prayer.  
These things being thus premised; I hope it will appear plainly to every loyal English Covenanter, that standeth for a Reformation in England, agreeable to the word of the New Testament, ratified with the blood of the Lord Jesus Christ: That believers in Jesus the Christ dipped, are no Heretics, as M. Whittle, Minister of East-Maling in Kent, and his brethren, do affirm in public they are: For these ensuing Reasons.  
1. The Congregations of believers in Jesus the Christ dipped, do confidently affirm in all their teaching; that there is no salvation, save in the Lord Jesus the Christ only, Act. 4. 12.  
2. That Jesus (who was crucified, dead, and risen, through whom we that believe, receive remission of sins, and are justified from all things from which we could not be justified by the law of Moses, Act. 13. 39) even I say, that Jesus in whom we believe, and preach, is exalted to be the Christ, as holy Paul affirmeth, Act. 17. 3. and Peter, Act. 2. 36.  
1. The Lord Jesus is the Christ; in English, Anointed of God, to be our high Priest, that offered his own body in sacrifice to take away our sins, Heb. 10. 10, 14. and that ever liveth to make intercession for us, Heb. 7. 5.  
2. He is the Christ, in English, Anointed of God, to be our Prophet (whom the Father of glory commandeth us to hear) Matth. 17. 5. Hear him.  
Peter telleth us the extent how far, in all thing whatsoever he shall say unto us, Act. 3. 22.  
Else the danger followeth, It shall come to pass, that every soul which refuseth to hear that Prophet, shall be destroyed from amongst the people, Act. 3. 23.  
He is the Christ; in English, Anointed of God to be our King, whom the Father of glory hath exalted to be the highest power in heaven and earth, Ephesi. 2. 20. Matth. 28. 18. 22 Christ himself acknowledgeth: therefore every soul must be subject in spiritual things to this highest power. For whosoever resisteth this power, resisteth the ordinance of God: and they that resist, receive to themselves (for not obeying the voice of the everlasting Gospel, that cryeth to them to repent and be baptised in the name of Jesus for remission of sins, Act. 2. 38, 39, 40. compared with 2 Thess. 1. 6, 7, 8, 9) damnation.  
Hence it is that we poor despised believers in Jesus the Christ dipped, own Jesus the Christ to be our eternal high Priest, that manifested his love to us in the Covenant of Free grace, to die to take away our iniquity (who were sometime foolish and disobedient, etc. Tit. 3. 3.) and ever liveth, to reconcile us to the Father of glory. This love discovered, caused us to hearken to the voice of Jesus our Anointed Prophet; for his voice is lovely: And when he revealed to us, by his word and good Spirit, that none was the subject of baptism; but such as believe in Jesus the Christ, and repent of their dead works. When this truth was revealed, we harkened to the voice of Christ only, as his sheep ought to do, Job. 10. and regarded no more the voice of a stranger, the Pope, the Bishop, the Priest. Nay when Christ was discovered to be our King, and that we were but as Rebels, until we did obey his command, when he by his good Spirit discovered what his commandment was, namely, that we which believe in Jesus Christ, must repent and be dipped in the name of Jesus Christ: the love of Christ our King constrained us to arise and be dipped in the name of Jesus Christ: as we find 3000 at one time gladly received his word and were dipped, Act. 2. 41. Yea, and Saul and the cruel Jailor, being instructed what duty Christ required of them, arose and were baptised: Seeing it is written for our everlasting consolation, Christ to become the author of eternal salvation to them that obey him. Heb. 5. 8.  
Now M. Whittle, seeing you and your brethren, the English Ministry, acknowledge, That there is no salvation but in Jesus Christ alone, Act. 4. 12. it is your duty to prove, that the same Jesus whom you say you preach, is the very Christ: namely, that you own him in all your practices and ordinances, your Anointed Priest, Prophet, and King; lest by denying Jesus the Christ, you discover yourselves Antichristian, 1 Joh. 2 22. Now M. Whittle, though you and your brethren confess Jesus to be the Christ, with the lips, yet by your practices you deny him in all his royal Offices.  
Namely, first, they which hold up any part of the Ceremonial Law, which Christ by his death hath abolished, deny Jesus the Christ to be come in the flesh: But you, M Whittle, and your brethren the English Ministry, hold up some part of the Ceremonial Law, that Christ by his death hath abolished; as Tithes, Temples, viz. Consecrated places for Worship, Offerings, and Priesthood, to receive Tithes, and Minister in your Consecrated places: Therefore you deny Jesus the Christ to be come in the flesh, whatsoever you seem to profess to the contrary.  
Secondly, you and your brethren hold and teach, that beleever-infants have a right to heaven by a fleshly Covenant: Namely, the promise of life in Christ, belongeth to the believer and his seed, and the seed and posterity of all the faithful borne within the Church, have by their birth an interest into the Covenant of grace, and a right to the seal of it; Baptism, (which you say) is a seal of the infant's ingrafture into Christ, and union with him, Regeneration, Adoption, Remission of Sins, and Life Eternal. Which Doctrine of yours contradicteth the Lord Jesus Christ, who telleth Nicodemus, a form of believing Abraham, and borne within the Church of the Jews, and circumcised the eighth day. That which is borne of the flesh, is flesh; and that which is borne of the Spirit, is Spirit, Marvel not that I say unto you; that you must be borne again, Joh. 3. 6. So that by the Doctrine of Christ, who is Truth itself, and cannot er●e, (though M. Whittle, and the whole English Ministry may,) that it is not generation, nor any fleshly privilege, can give the Infant of a believer an interest into the Covenant of grace, but Regeneration. Do you not M. Whittle, by this your Assertion, deny Christ your Anointed Priest; that, (according to the Scriptures) purchased eternal life for believers? Act. 10. 43. 1 Pet. 1. 18, 19, 20, 21, 22.  
Again, M. Whittle, you and your brethren deny Jesus the Christ to be your Anointed Prophet, whom you are to hear in every thing he shall say unto you, or your souls must perish, Act. 3. 22, 23. Now Christ teacheth, that none are the subject of baptism, but such as manifest the belief of their hearts, by the confession of the lips, That the Lord Jesus is the Christ, Act. 8. 38. And repent of their dead works, Heb 6. 1. Act. 2. 38. yet you baptise, or rather rantize Infants, that cannot confess their faith in Christ, nor manifest repentance from dead works.  
Yea, M. Whittle, some of your brethren, as M. Bright, M. Aliston, and others, preach and publish; though there be no command from Christ for baptising Infants, yet there is no command against it; therefore they may baptise them.  
Now truly, Sir, my soul is sadded to hear what they affirm, knowing what is written, Deut. 18. 20. That Prophet which shall presume to speak a word in my Name, that I have not commanded him to speak: Even that Prophet shall die. So that your souls are in danger of wrath (my learned Countrymen,) if you have not commandment from Christ to warrant your Infant baptism.  
Moreover, M. Whittle, you and your brethren deny Jesus Christ to be your Anointed King, in that you yield not obedience to his Gospel-Commandement; namely, Repent and be baptised every one of you in the Name of Jesus Christ, for remission of sins, and ye shall receive the gift of the holy Spirit, Act. 2. 38. (Seeing they are the first Gospel Commandments with promises,) and for your rebellion against the Crown and Dignity of King Jesus, and your disobedience in not obeying the Gospel of the Lord Jesus; you can expect no other but to be punished with everlasting perdition, 2 Thess. 6. 7, 8 9 unless the good Lord persuade you to change your mind, and be dipped in the Name of Jesus Christ for the remission of your sins, which are very grievous before the Lord.  
First, your sin of persecution; For you persecute them that contend for the faith of the Lord Jesus Christ in truth, that you seemingly profess: so are abominable and disobedient, etc. Tit. 1. 1. 16.  
Secondly, you stand out In rebellion against the Crown and Dignity of Jesus Christ, And would not he should reign over you, Luk. 19 27. These mine enemies that would not I should reign over them, bring them hither, and slay them before me.  
Thirdly, the blood of the righteous, that have contended for the faith of the everlasting Gospel, once given to the Saints; (that keep the Commandment of God, and the faith of Jesus, Rev. 14. 12.) cryeth from heaven for vengeance this day against you, who now walk in the steps of the high Priest, and Pharisees of old, who killed the Lord Jesus, and their own Prophets, and have persecuted us, and please not God, and are contrary to all men, forbidding us to preach the Gospel to the Nations, that they may be saved, to fill up their sin always, for the wrath of God is come upon them to the utmost, 1 Thess. 2. 15, 16.  
But if you have hardened your hearts through the love of money, which is the root of all your evil; Yet good Lord open the understanding of the multitude of the people, (that you have so long deceived by your pretended holiness, and humane learning) that remain in mystical Babylon; yea, and give them a true knowledge to departed from them, and not be partakers of sin, denying the Lord Jesus the Christ: Yea, and the good Lord convince them, that they have been in the number of them that have persecuted the Lord Jesus in his members (that have contended for the faith of Jesus Christ) though they did ignorantly, through unbelief: so that they may trembling cry out, What shall we do?  
Oh let thy good Spirit direct them ● to repent of their dead works, and be baptised every one of them in the Name of the Lord Jesus Christ for remission of their sins; yea, and give them the gift of thy holy Spirit, that they may willingly forsake their spiritual Egypt, the pleasures and profits of this world: And choose rather to suffer affliction with the people of God, then enjoy the pleasures of sin for a season: yea, and esteem the reproach for Christ, to be greater riches than all the treasures of Egypt; knowing there is a reward of glory said up for them in the highest heavens, Heb. 11. 26.  
M. Whittle. I read in the Scriptures but of two Testaments:  
The first was made by the circumcised people of Israel, and ratified with the blood of Calves and Goats, etc. And Moses sprinkled both the Book, and all the people, saying, This is the blood of the Covenant that God hath enjoined you, Exod. 24. 6, 7, 8. compared with Heb. 10. 19, 20. This Testament was to continue, and to be observed by the circumcised people in their generation, without any alteration, either by addition or dimunition under the penalty of a curse, until the time of Reformation, Heb. 9 10. Namely, until Christ the substance of all the shadows was come, and crucified, Ephess. 2. 14, 15.  
2. The second, or New Testament, ratified with the blood of the Lord Jesus, with all the Promises, Ordinances, Privileges, and the Inheritance therein bequeathed, (the Testator Jesus being dead) is now in force to believers in Jesus the Christ dipped, and is to remain till Christ cometh again to restore all things. And no man or powers (under the penalty of Anathema Maranatha) may add to it, or detract from it, lest they disannul this last Testament, Rev. 22. 18, 19  
These things being thus premised, you may, (God enlightening you) easily discern the vanity of that distinction that is now in use amongst you of the English Ministry, by which you deceive your simple hearers; namely, that there is one promise belongeth to the gathering of a Church, and another promise belongeth to a Church gathered: First, they say, Abraham was called and circumcised, and then his seed after him was to be circumcised. So say they, when God calleth his Church from Jews and Heathen, they must first believe and repent before they are baptised: But when the Church is gathered, then (say they) the promise belongeth to the believer, and his seed, and the seed or infants of believers are to be baptised.  
Now that you may see the vanity of this distinction; Moses, that was faithful in all his house, as a servant, layeth down the subject matter who should worship God in Israel, and keep the Passe-over, and the Ordinances thereof; namely, the circumcised Israelites. Hence the Covenant of circumcision was given at once to Abraham, and all borne in his house, and bought with his money of any stranger which was not of his seed: Every male amongst them must be circumcised the eighth day, or else they must be cut off from the people; the Covenant was broken. And it is said of Abraham, that he circumcised himself and Ishmael his son, and all borne in his house, and bought with his money the selfsame day that God commanded him, Gen. 17. 9, 10, 11, 12, 13, 14. So Gen. 17. 23, 24, 25, 26, 27.  
And, If a stranger will keep the Passeover to the Lord, let all his Males be circumcised, and then let them come near and keep it: For no uncircumcised person shall ea●e thereof, Exod. 12. 48. So that there was not on● way for the admittance of the father, and another for the seed, but one way for both; and it was to be a token in their flesh for an everlasting Covenant: namely, that 〈◊〉 keeping the Law, should have the Land of Canaan for an everlasting possession, Gen. 17. 8, 13.  
But when Israel changed this subject-matter; she is called a rebellious house, because she brought in strangers uncircumcised in flesh, and uncircumcised in heart to eat of his bread, and pollute his Sanctuary. And God chargeth them to have broken his Covenant, Ezek. 44. 6, 7. compared with Gen. 17. 14. Exod. 12. 48. So the Lord Jesus that was faithful in all his House, as a Son, which house, are we believers in Jesus Christ dipped, Heb. 3. 6. layeth down, how his Church should be gathered out of all Nations: namely, by preaching the everlasting Gospel: and who shall be baptised; namely, every creature in every Nation that believeth in Jesus Christ, and repenteth of his dead works, seeing the New Testament holdeth but one Lord Jesus Christ, one Gospel-faith, and one Baptism: So that a believer in Jesus Christ dipped, is the subject-matter to worship God in his spiritual house of the New Testament; and no man under the penalty of a curse, might alter it, Gal. 1. 8, 9  
And as the Prophet was not to show any of the Israelites that had broken the Covenant, in admitting strangers uncircumcised in flesh to come into his Sanctuary, Ezek. 44. 6, 7. until they were ashamed of their abominations: But if they were ashamed of all they had done, than they were to show them the form of the house, and the fashion thereof, the going out thereof, and the coming in thereof, etc. Ezek. 43. 10, 11.  
Neither can you expect (O you that are of the English Ministry,) that the Lord Jesus 〈◊〉 show you the beauty of his spiritual House, and the catring in there at, and the O●d 〈…〉 thereof, [So long as (contrary to your Covenant to oppose all Popery and Popish In 〈…〉 and to see a Reformation agreeable to the Word of God) you join with th● Apostate 〈◊〉 the Priest, and the Council of the 66 Bishops, in the days of cyprian; yet in their time, and a long season after they held baptising of infants as an arbitrary thing; until it was after ratified by ● Decree in the time of Pope Innocentius 3. under the penalty of Excommunication for all Nominal churches under the Pope's Jurisdiction; to observe: Namely, that baptism of infant's of believers should succeed circumcision. And by this Act of Fidus, and the Council of 66 Bishops, and the Decree of Innocentius the third; the Nationall Churches have ●roden the holy C●●●●● believers in Jesus Christ dipped under foot, ne●re 42 months; which, reckoning a day 〈◊〉 year, may amount to near 1260 years, Rev. 11. 2.] unless the Lord of his free mercy open your 〈◊〉 with the eyesalve of his Spirit, and make you ashamed of all your Traditions of infant-baptisme, whereby you have enrighted a wrong subject to the Promises, Ordinances, Priviled g●● and Inheritance of the Spiritual house of the New Testament. And when the Lord by his good Spirit shall convince you of all the evil you have done in Persecuting Christ in his Members, 〈◊〉 contend for the Gospel faith: and especially for opposing the Lord Jesus in his Kingly and P●●ph●ticall Offices in all his outward administrations in admitting of Members into the spiritual Kingdom of the Lord Jesus: Namely, by repentance from dead works, confession of faith 〈◊〉 Jesus Christ, and baptism; which are the three first principles of the Doctrine of Christ, which all the members of the Churches of Judea, which were in Christ, took up and practised before they were added to the spiritual house in breaking of bread and prayer, Heb. ●. ●. Act. 2. 41. So that you trembling, cry out, What shall we do? The holy Spirit, (by Peter that sp●●●eth) will tell you: Repent, and be dipped every one of you in the Name of the Lord jesus Christ for the remission of sins, and ye shall receive the gift of the holy Spirit: Then so many of 〈◊〉 as shall gladly receive his word, shall be dipped, and shall be added to the Congregation of believers in Jesus the Christ, to continue in the Doctrine we have received from the Apostles, 〈◊〉 in Sain●s fellowship (that keep the Commandment of God, and the faith of Jesus, Rev. 14. ●●. and in breaking of bread and prayer, Act. 2. 41. 42.) and have a right to all the Promises, 〈◊〉 ledges, and Inheritance, that Jesus Christ, according to his New Testament, hath purchased 〈◊〉 you that obey his Gospel, Heb. 5. 8.  
Yours, who is adjudged as Heretics by you; but because he refuseth to keep the Traditions of the Elders: but will rather observe the Commandment of Christ, (as the Pharisees of old upbraided Christ's own Disciples, Matth. 15. 2.) yet prayeth, that God would open your understandings, that you might understand the New Y●stament, Christ hath ratified with his own blood, that ye might not sinne against his mercies, and his members; lest you stay your own souls. Francis Cornewell.  
FINIS.